Chapter V (continued)

31 up in reckoning), and (thereby) discerning (the course of) coming events, is what we call foresight; the comprehension of the changes (indicated leads us to) what we call the business (to be done).

32 That which is unfathomable in (the movement of) the inactive and active operations is (the working of) the power of God.

Chapter VI

33 Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.

34 There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its productive action is on a grand scale. There is Khwan. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale.

35 In its breadth and greatness, (the Yi) corresponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature).

Chapter VII

36 The Master said: 'Is not the Yi a perfect book?' It was by the Yi that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth.

37 Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness.

Chapter VIII

38 The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang).

39 A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao).

40 (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion.

41 (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberation he will be able to make all the changes which he undertakes successful.

42 'Here hid, retired, cries out the crane;

Her young's responsive cry sounds there.

I have a goodly cup of drink;

With thee a cup I'll freely share.'

The Master said: 'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand li; how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand li; how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that hinge and spring determines glory or disgrace. His words and actions move heaven and earth; may he be careless in regard to them?'

43 '(The representative of) the union of men first cries out and weeps, and afterwards laughs.' The Master said, on this:

'The ways of good men (different seem).

This in a public office toils;

That in his home the time beguiles.

One man his lips with silence seals;

Another all his mind reveals.

But when two men are one in heart,

Not iron bolts keep them apart;

The words they in their union use,

Fragrance like orchid plants diffuse.'

44 'The first line, undivided, shows its subject placing mats of the white grass beneath what he sets on the ground.' The Master said: 'To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.'

45 'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this: 'He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it; this is the height of generous goodness, and speaks of the man who with (great) merit yet places himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful; he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.'

46 'The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.' The Master said on this: 'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.'

47 'He does not quit the courtyard before his door; there will be no occasion for blame.' The Master said on this: 'When disorder arises, it will be found that (ill-advised) speech was the stepping-stone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.'

48 The Master said: 'The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentleman, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yi says about the burden-bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.'

Chapter IX

49 To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10.

50 The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the wondrous operations of nature kept in movement.

52 The numbers (required) for Khien (or the undivided line) amount to 216; those for Khwan (or the divided line), to 144. Together they are 360, corresponding to the days of the year.

53 The number produced by the lines in the two parts (of the Yi) amount to 11,520, corresponding to the number of all things.

54 Therefore by means of the four operations is the Yi completed. It takes 18 changes to form a hexagram.

55 (The formation of) the eight trigrams constitutes the small completion (of the Yi).

56 If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation.

57 (The diagrams) make manifest (by their appended explanations) the ways (of good and ill fortune), and show virtuous actions in their right relations. In this way we may reflect on our doubts.

58 The Master said: 'He who knows the method of change and transformation may be said to know what is done by God.'

Chapter X

59 In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements; and on its indications for our counsel and foresight.

60 Therefore, when a superior man is about to take action of a more private or of a public character, he reflects on the Yi, putting his inquiry in words. Its answer comes as the echo's response. Be the subject remote or near, mysterious or deep, he forthwith discerns of what kind will be the coming result. (If the Yi) were not the most exquisite thing under heaven, would it be concerned in such an operation as this?

62 In (all these operations forming) the Yi, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most wondrous thing under the sky, how could it be found doing this?

63 The (operations forming the) Yi are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things).

64 'Those operations searched out what was deep:' therefore they could penetrate to the views of all under the sky. 'They made apparent the minutest springs of (things):' therefore they could bring to a completion all undertakings under the sky. 'Their action was wondrous:' therefore they could make speed without hurry, and reached their destination without travelling.

65 This is the import of what the Master said, that 'In the Yi there are four things indicating the way of the sages.'

Chapter XI

66 The Master said: 'What is it that the Yi does? The Yi opens up (the knowledge of the issues of) things, accomplishes the undertakings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yi does. Thereby the sages would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.'

67 Therefore the virtue of the Yi is versatile and wondrous; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their wondrous insight they understood the course of events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty reaching its objects with wonderful power; it was only they who could do so.

68 Therefore (those sages), fully understanding the way of God, and having clearly ascertained the experience of the people, instituted (the employment of) these wondrous means, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue.

69 Thus, a door shut may be pronounced (analogous to) Khwan (or the inactive condition), and the opening of the door (analogous to) Khien (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things).

The (first) appearance of anything (as a bud) is what we call a semblance; when it has received its complete form, we call it a definite thing.

The sages set (the Yi) apart and laid down the method of its employment, what we call its laws. The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call wondrous.

70 Therefore in (the system of) the Yi there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams.

71 The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the) great business (of life).

72 Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages.

73 Therefore God produced the wondrous things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yi). God sends out His brilliant signs in the heavens, from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the map, and the Lo the writing, of (both of) which the sages took advantage.

74 In (the scheme of) the Yi there are the four symbolic figures by which they inform men (of the lines making up the diagrams); the explanations appended to them convey the significance (of the diagrams and lines); and the determination (of them) as fortunate or the reverse settles the doubts (of men).

Chapter XII

75 It is said in the Yi, 'Help is given to him from God. There will be good fortune; advantage in every respect.' The Master said: 'Yu is the symbol of assisting. He whom God assists is observant (of what is right); he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence "Help is given to him from God. There will be good fortune, advantage in every respect."'

76 The Master said: 'The written characters are not the full exponent of speech, and speech is not the full expression of ideas; is it impossible then to discover the ideas of the sages?' The Master said: 'The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the wondrous (character of the Yi).'

77 May we not say that Khien and Khwan (the yang and yin, or the undivided and divided lines) are the secret and substance of the Yi? Khien and Khwan being established in their several places, the system of changes was thereby constituted. If Khien and Khwan were taken away, there would be no means of seeing that system; and if that system were not seen, Khien and Khwan would almost cease to act.

78 Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing.

Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life.

79 Hence, to speak of the emblematic figures: (The sage) was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence those (diagrams) are denominated Semblances. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao).

80 The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations.

81 The transformations and shaping that take place are obtained from the changes (of the lines); the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their wondrous intimations and understanding them depended on their being the proper men; and the completing (the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct.